(12) I have yet many things to say unto you.--The "many things" are defined by the next verse to be things with regard to which the Spirit of Truth shall be their guide--i.e., they are parts of the revelation which the minds of the disciples are not yet fitted to receive.

Ye cannot bear them now.--Comp. John 15:15. The statements are not opposed to each other. On His side there is the readiness to impart to them as friends all things that He had heard from the Father. But revelation can only be made to the mind which can accept it; and for those who have only in part understood what He has told them there are many things which cannot now be borne.

Of what the "many things" were, we have only this general knowledge. They would include, doubtless, the doctrinal system of the early Church, and they would not exclude all the lessons which the spirit of God has taught the Church in every age.

The fact that there were truths which Christ Himself could not teach is a lesson which men who profess to teach in Christ's name have too seldom learnt. St. Paul found in it a rule for his own practice. He, too, fed men with milk because they could not bear meat. (Comp. Note on 1Corinthians 3:3.) It is true, indeed, that no one can teach who does not possess a higher knowledge than that of his pupil; but it is no less true that no one can really teach who does not take the lower ground of his pupil's knowledge, and from that lead him to his own. Truths which the cultured mind accepts as obvious would appear no less so to the peasant if he were carefully taught them. Too often the weaker brother finds a stumbling-block in the very steps which should lead him to a higher truth, because he approaches them blindly, and without a guide. For the breach which exists between the higher Christian thought of our day and the faith of the masses of the people, Christian teachers are in no small degree responsible, and the only means by which the chasm may be bridged is to teach Christ's truths as He Himself taught them.

Verses 12-15. - (b) The power of the Paraclete on the disciples themselves. From the twelfth to the fifteenth verse the relation of the Paraclete to the disciples themselves makes yet more evident the expediency of the glorification of the Son of man, and demonstrates the authority of the apostolic teaching. Verse 12. - Notwithstanding the abundance of the revelations which Christ had given, still, said he, I have many things yet to tell you, but ye cannot bear them now (ἄρτι); i.e. at this epoch of your training. Christ (John 14:18, etc., in a passage which he proceeds to enlarge and deepen) has already said that the coming to them of the Paraclete would be one method of his own Divine approach to them for purposes of consolation and instruction; consequently he does not now allow them to suppose that, though separated from them by death, he would ever cease to instruct them. They could not in their present condition, and before the great events should have happened - events on which so much revealing fact would turn - bear the revelation of these "many things." Pentecost will enable them to appreciate the full mystery of love. The word used for "bear" is that which is used (John 19:17) to describe the bearing of the cross by Christ himself. Some have found in these "many things" new articles of doctrine which have been preserved by tradition; and others, a development of truths already presented in germ; and others, again, much of the future order of the world and the Church, such as gradually evolved itself to the vision and insight and spiritual wisdom of apostolic men. But they could not, on the eve of the Passion, have borne the full mystery of the atonement, or sufficiently have comprehended the glory of the enthroned King.

16:7-15 Christ's departure was necessary to the Comforter's coming. Sending the Spirit was to be the fruit of Christ's death, which was his going away. His bodily presence could be only in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered together in his name. See here the office of the Spirit, first to reprove, or to convince. Convincing work is the Spirit's work; he can do it effectually, and none but he. It is the method the Holy Spirit takes, first to convince, and then to comfort. The Spirit shall convince the world, of sin; not merely tell them of it. The Spirit convinces of the fact of sin; of the fault of sin; of the folly of sin; of the filth of sin, that by it we are become hateful to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Holy Spirit proves that all the world is guilty before God. He convinces the world of righteousness; that Jesus of Nazareth was Christ the righteous. Also, of Christ's righteousness, imparted to us for justification and salvation. He will show them where it is to be had, and how they may be accepted as righteous in God's sight. Christ's ascension proves the ransom was accepted, and the righteousness finished, through which believers were to be justified. Of judgment, because the prince of this world is judged. All will be well, when his power is broken, who made all the mischief. As Satan is subdued by Christ, this gives us confidence, for no other power can stand before him. And of the day of judgment. The coming of the Spirit would be of unspeakable advantage to the disciples. The Holy Spirit is our Guide, not only to show us the way, but to go with us by continued aids and influences. To be led into a truth is more than barely to know it; it is not only to have the notion of it in our heads, but the relish, and savour, and power of it in our hearts. He shall teach all truth, and keep back nothing profitable, for he will show things to come. All the gifts and graces of the Spirit, all the preaching, and all the writing of the apostles, under the influence of the Spirit, all the tongues, and miracles, were to glorify Christ. It behoves every one to ask, whether the Holy Spirit has begun a good work in his heart? Without clear discovery of our guilt and danger, we never shall understand the value of Christ's salvation; but when brought to know ourselves aright, we begin to see the value of the Redeemer. We should have fuller views of the Redeemer, and more lively affections to him, if we more prayed for, and depended on the Holy Spirit.I have yet many things to say unto you,.... Not with respect to the main doctrines of the Gospel, for everything of this kind he had made known unto them, John 15:15; but what regarded the rejection of the Jews, and the calling of the Gentiles, the abrogation of the Mosaic economy, and settling the Gospel church state, which were to come to pass after the death and resurrection of Christ, and the sending of the Spirit:

but ye cannot bear them now; because of their prejudices in favour of their own nation, the law of Moses, and the ceremonies of it, and the setting up of a temporal kingdom.